HinduNet
  
Forums Chat Annouce Calender Remote
[Prev][Next][Index]

vis'iShtAdvaita of s'rIpAda rAmAnujAcArya



[From "jn~Ana-cakShaNi", published by Bhaktivedanta Academy (Coimbatore)]


------------------------------
Visistadvaita of Ramanujacarya
------------------------------


Introduction:

	Visistadvaita philosophy accepts 3 fundamental entities as
ultimate reality. They are acit (matter), cit (individual self) and Isvara
(God). Matter and individual self are absolutely dependent on Isvara for
their existence, the dependence being similar t o that of body upon the
self. The universe forms the body of Isvara, and he is the Universal Self
not only of the unconscious matter but also of the conscious selfs. Body
is that which an indwelling self supports and controls for its own
services. Simila rly matter and selfs, being the body of Isvara, are
supported and controlled by Him for His own purposes. This is the unique
view of Sri Ramanuja - of the relation of "aprthaksiddhi" (inseparability)
- in which Isvara stands to the world consisting of mat ter and selves.
The inseparable relation of body to self, in terms of which the relation
of the world to Isvara is conceived, brings out clearly the intimate
connection that subsists between visesya (substance) and visesanas
(attribute). Isvara is the substance and the world of matter and selfs
form his inseparable attributes. Therefore the inseparable unity of
matter, selfs and Isvara constitute the Reality Isvara, the substantive
element, who directs and predominates over the attributive elements. 
Though the world of matter and selfs have a real existence of their own,
they are entirely subject to the control of Isvara in all their
conditions. Sri Ramanujas system is called Visistadvaita, since the
attributive elements (matter and selfs) - visesan as and substantive
element (Isvara) - visesya form a synthesis (visista) of non-duality
(advaita). 

Scriptures:

	Those scriptures that establish the Supremacy of Lord Narayana
like the Ramayana, the oldest epic; the Mahabharata which is regarded as
the fifth Veda; the Bhagavad-gita, Pancaratra Agamas; the sattvika
Puranas, especially Visnu Purana and Bhagavata; Dha rma-sastras expounded
by great sages such as Manu, Yajnavalkya, etc. the Mula Veda - a branch of
Vedas which is considered as the root of Pancaratra. Among the Upanisads
the most important ones which acknowledge Narayana as Supreme Being are
Subala, Katha , Nrsimhatapaniya, Gopalatapaniya, Brahma-bindhu and
Narayana. 

	Isvara: Is the highest Self, characterized essentially by
consciousness and unsurpassable ananda along with supreme individuality.
Since consciousness presupposes a conscious self, the Reality is not
identical with consciousness, hence Isvara is not, pur e non-differenced
Being, nor pure Consciousness - but the Supreme self-conscious Person and
the substratum (adhara) of everything. He is the controller
(niyantraka) of all, the principal (sesin) of all, the worshipped in
every (religious) act, the b estower of all fruits, the sustainer of all,
the supreme cause of all effects, while cit and acit are His modes and
subsidiaries (sesas). 

	Isvara is an actually existent reality who embraces and
comprehends all individual self and the world of matter - not as isolated
entities - but as intimately related to one another in an organic manner,
and thus forming a perfect and coherent unity. The y have no existence
apart from Him; in and through Him life and matter have meaning and
significance.

Brahman: 

	As mentioned earlier, according to the Visistadvaita vedanta, the
ultimete Reality or Brahman referred to the Upanisads is a personal God.
This Brahman is qualified with infinite auspicious attributes
(ananta-kalyana-guna-visista). That ultimate realit y is Lord Narayana,
the first cause of the Univerese. One other term which signifies the
fuller meaning of the concept of Ultimate Reality is Visnu. It means that
which pervades everything (visulr vyaptau). It is therefore used as
synonymous with Brahma n or Narayana. 

	The Supreme Being, Narayana possesses six attributes
("sadgunyavigraham devam"); jnana, aisvarya, sakti, bala, virya,
and tejas, besides the infinite auspicious qualities of love, mercy,
kindness, etc. 


	Vyuha: Vasudeva, Sankarsana, Pradyumna, Aniruddha. Of these,
Vasudeva is replete with the six qualities. Other three vyuhas also
qualified by all six gunas, it however, is characterized by two
predominant gunas. Sankarsana is filled with knowledge and st rength.
Pradyumna possesses in highest degree lordship and virility. Aniruddha has
consummate potency and splendour. Each vyuha has two sets of activities -
cosmic and ethical. According to Ramanuja, Sankarsana, Pradyumna,
Aniruddha are the beings ruling over the individual selves, internal
organs and organs of egoity; and consequently Sankarsana is denoted by
jiva, Pradyumna by manas and Aniruddha by ahankara. 

	The (cosmic) activities of Sankarsana are to destroy the universe
and propound scriptures. Pradyumna creates the universe and introduces all
dharmas. Aniruddha protects the creation and makes known tattva. The
ethical activities of the three vyuhas are d eclared to be teaching (i) by
Sankarsana of Sastra or "theory" namely of monotheism (ekantikamarga),
(ii) by Pradyumna, of its translation into practice (tatkriya); and (iii)
by Aniruddha, of the gain resulting from such practice (kriya-phala),
liberation.

	Arca: This is a special form which, without remoteness of space
and time, accepts for its body (any) substance chosen by the devotees, and
descends into it with a non-material body; (He) becomes dependent on the
worshiper for bath, food, sitting, sleep ing, etc.; (He) bears everything
and is replete (with knowledge and other attributes); (He) is present in
houses, villages, towns, sacred places, hills, etc. 

	He is fourfold, because of the difference as svayam-vyakta
(self-manifest), daivi (consecrated by the divine beings), saiddha
(consecrated by sages), and manusa (consecrated by human beings). 

	In all these above mentioned fivefold states Bhagavan is ever
present with Sri. 

Jiva:

 	Is of the nature of consciousness and possesses dharmabhutajnana as an
inseparable attribute. 

	Dharmabhutajnana: It is known as attributive (dharma) knowledge
(jnana) i.e, it is the attribute of both Isvara and jiva both of whom
are conscious and full of knowledge. It is distinct from the jiva or the
knowing subject which as a permanent spirit ual entity is also of the
nature of consciousness (jnana svarupa). Jnana as defined by Ramanuja is
that which reveals an object to its subject by virtue of its intrinsic
capacity. As an essential attribute of the jiva, it necessarily pertains
to the self . In view of this knowledge is known as
dharmab-bhuta-jnanaIt is eternal and all-pervasive. 

	Jiva is real, eternal and unborn. It is distinct from the body,
sense organs, mind and vital airs. Though the individual self, as a mode
of Brahman, is essentially of the same nature, it is actually distinct;
for it is of monadic size and resides in a se parate body. It is the
agent, the enjoyer, the embodied Self, and the body. It is embodied Self
with regard to its physical body. It is the body with regard to Isvara. It
is not only sentient, but it is also of the essence of ananda. 

	In spite of its monadic size, the jiva can contact the ends of
space through its attributive knowledge. 


	Jagat: The world, (apart from the jivas) is consisting of jada and
adravya. Jada is divided into prakrti and kala. Adravya is consisting of
10 ingredients. 

	Prakrti: Which is characterised by three gunas, constitutes the
stuff out of which the universe evolves. It is the abode of individual
self in mundane existence. It is called "mulaprakrti", since it is the
primordial cause of the cosmos. It is known as " akasa", as it is eternal
in spite of its manifold changes and modifications. It is termed as
"avyakta", as it is very subtle in its causal state. It is called
"avidya", as it is opposed to the knowledge of Reality, and is known as
"maya", as it is the cau se of cosmic wonders. 

	Kala: It is defined as a particular kind of non-sentient, eternal,
all pervasive inert substance which is devoid of three gunas. It is
divided into thre kinds as past, present and future. It serves as an
instrument in the cosmic functions of Isvara. 

	There are two kinds of time: akhandakala (impartite time) and
karyakala (time as a effect). The former is eternal and is the cause of
the effected time, whereas the latter, which we experience in our ordinary
life, is changing and non-eternal. Time ha s independemce in this
manifested world (lilavibhuti), but it has no independent status in the
eternal spiritual manifestation (nityavibhuti). 

	Nityavibhuti: It is the non-material, infinite domain beyond
prakrti and its three gunas. It is self-luminous and is characterised by
what is known as suddhasattva (spiritual matter). This manifestation by
the will of Isvara assumes the form of objects , means and abodes of
enjoyment of Isvara, the eternals and released selves (muktas). It is the
stuff out of which the bodies of Isvara, the eternals, and the liberated
selves are made. 

	This (eternal) infinite manifestation is of four kinds:-
"amoda","pramoda","sammoda" and "vaikuntha" (these four belong to the
regions of Sankarsana, Pradyumna, Aniruddha and Vasudeva respectively). It
is denoted by such terms as tripadvibhuti, param pada, paravyoma,
paramakasa, amrta, naka, aprakrtaloka, anandaloka, vaikuntha
etc. 


	Adravya: It is the non-substance. This non-substance is tenfold:
sattva, rajas, tamas, sabda (sound), sparsa (touch), rupa (colour), rasa
(taste), gandha (smell), samyoga (conjunction) and sakti (potency). 

	Sattva is that non-substance which is the cause of illumination
(of objects), happiness, lightness, etc., which is non-perceptible senses
and which is different from potency.  It is two fold: pure sattva (which
exists in Isvara) and mixed sattva (assoc iated with jiva). 

	Sattvaguna is the cause of true knowledge, bless, etc., and
bestows liberation. 

	Rajas is that non-substance which is the cause of avarice,
activity etc., which is non-perceptible by the senses and which is
defferent from potency. Rajoguna which is of the nature of passion, is the
cause of attachment to work, sorrow, etc., and best ows other-worldly
fruits such as heaven etc. 

	Tamas is that non-substance, which is the cause of infatuation,
inertia, etc., which is non-perceptible by senses and which is different
form potency etc. Tamoguna which is of the nature of ignorance, is the
cause of idleness etc.; it lea ds one to hell. 

	Three (gunas) in their turn pervade the entire prakrti and belong
to the individual self controlled by matter; they are non-eternal. They
are in state of continuous flow; they become equipoised in the state of
dissolution and are disturbed at the beginni ng of creation; they are
conducive to (the cosmic funtions of) creation, sustentation and
dissolution; they bring about the rise of the one by the fall of the other
two, on account of the difference of co-operant causes such as Isvaras
will etc. 

	Sound is that which is grasped by our sense of hearing and which
abides in all the five elements. It is of two kinds: varna (vocal sound)
and avarna (non-vocal sound). Varna is that which comprises the fifty
letters such as a, ka, ca, ta, ta, pa, ya, e tc. Among divine and human
beings it manifests through the palate etc. Avarna is that sound which is
produced by drum etc. Sound, so described, is apprehended by the sense
organ of hearing. The apprehension of sound takes place either by the
going out of the sense of hearing or by the incoming of the air which
manifests (the sound). 

	Touch is that non-substance which is perceived by our tactual
sense organ and different from other adrayas. It is threefold, because
of the difference as cool, hot and lukewarm. The cool touch is in water,
the hot touch in fire and the lukewarm touch in earth and air. And again
it is two fold, as pakaja (produced by baking) and apakaja (not -
produced by baking). The former belongs to earth; the latter belongs to
water, fire and air. 

	Colour is that non-substance which is perceived only by our sense
organ of vision and different from other adryas. It is fourfold, because
of the difference as white, red, yellow, and black. 

	Taste is that non-substance which is perceived only by our sense
organ of taste and different from other adryas. It is sixfold, because
of the difference as sweet, sour, salt, bitter, astringent, and pungent. 

	Smell is that particular non-substance which is perceived by our
sense organ of smell, and different from other adryas. It is of two
kinds, as the fragrant and the non-fragrant. 

	Conjunction is that non-substance which is the cause of knowledge
of external relation (of substance). It is a generic attribute and is
found in all the six substances i.e, prakrti, kala, suddhasattva
(nityavibhuti), dharmabhtajnana, jiva and Isvara. 

	Potency is that particular non-substance which is the effecting
agent (nirvahaka) of the causation among all causes. It exists in
Bhagavan. 

	Bondage: Beginningless karma is considered to be the cause of
bondage of the jivas in samsara. Because of this the souls are caught up
in a continuous cycle of births and deaths. 

	Samsara is due to avidya which is of the nature of karma,
accumulated by the jiva in its previous births. In this condition jnana
and ananda are obscured but fully manifest in the state of liberation. 

Moksa:

	Bhakti: According to Visistadvaita Vedanta,bhakti is the means
or upaya to moksa, as this is evident from numerous Sruti and Smrti
texts. Bhakti is defined as unceasing meditation done with love on the
Supreme Being (snehapurvam-anudyanam). It regarded as knowledge in the
form of love for God (pritirupa jnana). It is generated by scrupulous
observance of religious duties as laid down by scripture in accordance
with ones varna and asrama, along with spiritual knowledge. The
performance o f ones duties and rituals (karma) will have to be
observed, as explained in Gita, purely as divine service for the pleasure
of God (bhagavat priti) and not in expectation of any rewards thereof.
This in brief is the Visistadvaita view of sadhana fo r moksa. 

	Prapatti: Visistadvaita philosophy discusses besides bhakti,
prapatti or absolute self surrender to God as an alternative means to
moksa. Bhakti is a rigorous discipline, and for those, who are incapable
of undertaking it, prapatti is advocated as an alternative easy path to
moksa, This doctorine is adopted on the strength of the teachings
contained in the Vedas as well as the Itihasas, Puranas, and Pancaratra
literature. 

	The Nature of mukti: According to the Visistadvaita Vedanta,
moksa is not merely freedom from bondage but it is also a positive state
of existence for the jiva in a supra-mundane realm (parama-pada) without
losing its individuality. This state of hig hest achievement is described
as paripurna-brahmanubhava, the full and perfect enjoyment of the bliss
of Brahman. It is admitted that the individual soul in the state of
moksa could assume a body out of its free will (sankalpa) for the
purpose of en joying bliss or for movement. 

[refer to chart number three at the end of the Sampradaya lessons]

	Prama: It is defined as that knowledge which favours the practical
interests of life as they really are ("yathavasthitavyavaharanugunajnanam
prama"). Knowledge is true not only when it agrees with outside reality,
but also when it satisfies with practica l interests of life. Thus
according to Visistadvaita, prama (valid knowledge) should satisfy two
conditions. As regards the first condition, prama should reveal the
existence of an object or agree with external reality; the second
condition of prama is that it should serve some practical need. Truth is
that which is both experientially and experimentally verified. 

	If it be said prama is knowledge, there would be over-pervasion
in the (erroneous) cognition of a nacre in the form, this is silver;
hence it is said that adapted to practical interests of life. Even then
there would be over-pervasion as one may ha ve the perception (of a nacre)
in the form this is silver in a state of delusion; hence it is said as
they really are. By expression as they really are, "samsaya" (doubt),
anyathajnana (wrong knowledge) and viparitajnana (contrary knowledge) are
exc luded. 

	Samsaya is the recollection of several mutually contradictory
attributes when a thing is presented. Anyathajnana is the misapprehension
of one attribute for another. Viparitajnana is the misapprehension of one
thing for another. 

	Pramana: The distinctive cause of a particular prama is
pramana i.e, the instrument ("karana") of valid knowledge is pramana. In
other words it is defined as one which makes known what is not already
known. A cause is considered distinctive or bes t since knowledge
arises without delay through its agency. 

	These pramanas are three - pratyaksa (perception), anumana
(inference), and sabda (verbal testimony). 

	Pratyaksa is that which is the instrument of valid perceptual
knowledge. Perceptual is used to differentiate it from inference. Valid
knowledge is used to differentiate it from the (erroneous) knowledge
arising from the defective sense organ. 

	And this perception is two fold; 
 
	Nirvikalpa (indeterminate), and Savikalpa (determinate). 

	The inderminate perception is known as
"prathamapindagrahana"`which means that the cognition of the individual
for the first time in which the generic character of the object perceived
is apprehended. The determininate perception is called "dvitiyapindag
rahana" i.e, the cognition of the individual for the second or third time
in which what was already known becomes explicit. It may be noted that
both perceptions are savisesa not nirvisesa i.e, the apprehension of
an object is not bereft of all disti nctions rather the experience
includes the attributes configuration etc. of the perceived object. 

	An analysis os the act of perception involves three factors: 

	1. the knowing subject,
	2. the object, not as something constructed by the mind, but as
		something relatively independent of it, and
	3. the consciousness which issues from the subject and illuminates
		the object. 

	In the act of perception, the consciousness which issues out from
the atman through the sense-channels, comes in contact with the object,
and reveals it. When the consciousness is directed upon an object through
any one of the senses, one becomes aware o f the object with its
attributes. 


	Sometimes Smrti"(recollection) "Prathybhijna" (recognition),
"Uha" (conjecture) etc., are accepted as perception. 

	Smrti defined as the knowledge derived only from the reminiscent
impressions ("samskara") caused by a prior experience. And what recalls
these reminiscent impression is as follows: Those that rouse the seed of
recollection are "sadrsa" (similarity), "ad rsta" (unseen effect of
previous karma), and "cinta" (deep thinking) etc. The principle is that
whatever is well experienced before, becomes the object of recollection.

	Pratyabhijna is defined as the perceptual experience arising
through the contact of the sense organ with some object. 

	The epistemological conclusion of Visistadvaita suggests the trust
worthiness of our thoughts and experiences which are real. The subject of
cognition is a real as cognition and cognitive act. 

	Anumana is the inferential cognition is that which is the valid
knowledge of the particular "vyapaka" (pervader), obtained from the
observation of the pervadedness of the "vyapya" (pervaded). For example,
in a case where fire pervades smoke, fire is call ed vyapaka and smoke
vyapya. When there is cognition that smoke is pervaded by fire, the
knowledge of vyapaka, namely fire is obtained as in the inference,
Wherever there is smoke, there is fire - which is known as "vyapti" or
pervasion. 

	This pervasion in the form, Wherever there is smoke, there is
fire, is perceived after repeated observation. 
        
	It is otherwise defined as deduction of a particular fact on the
basis of another fact. The presence of fire is proved on the basis of
smoke, because there is concomitance between smoke and fire. 

	"Upamana" (comparison) and "Arthapatti" (postulation) are included
under Inference. For instance, upamana is the knowledge of a figure
(qualified by cow-similarity) which is accompanied by the recollection of
the meaning atidesavakya (assimilative stat ement). For example, a
person though ignorant of the meaning of the word gavaya hears from a
forester that gavaya is similar to a cow; he goes to a forest and
remembers the meaning conveyed by the assimilative statement. When he sees
the figure qualifie d by cow-similarity, then there arises in him the
knowledge of the figure qualified by cow-similarity, accompanied by the
recollection of the meaning of the assimilative statement (heard before).
That knowledge is upamana. 

	Upamana is included under perception, since it is of the nature of
recollection. It is brought under inference, as it requires (or depends
upon) the cognition of pervasion. And it is included under verbal
testimony (also), since it is sentence generated. 


	"Arthapatti" or presumption is the postulation of something to
account for what apparently conflicts with experience and therefore in the
nature of a hypothesis. It is a way of reconciling two facts which appear
mutually incompatible. Thus, for instance, if we know that Devadatta is
alive and do not find him in his house, we draw the conclusion that he
must be elsewhere. 

Similarly:

	 "Tarka",

	"Niscaya" (ascertainment) - the determination (of truth) by means
of pramana aided by tarka

	"Vada" (discussion) - the debate between two parties without any
prejudice,

	"Jalpa" (wrangling) - the discussion that establishes the position
of both the sides of those who are desirous of gaining victory,

	"Vitanda" (cavil) - which consists (in opposition to the other
side) without establishing ones own position (in argument), "Chala"
(quibble) - which consists in attacks (on opposite side) by attributing
unintended meaning to the word,

	"Jati" (futility) - which consists (in pointing out) a defect which
pervades ones won position; or wrong reply,

	"Nigrahasthana" (ground of defeat) - is the cause of ones defeat. 

	All these, being limbs of inference, are included under anumana. 

	Sabda (verbal or scriptural testimony) is recognized as a special
source of knowledge. Scriptural testimony alone can claim the position of
the authoritative means of knowledge with regard to Brahman, which never
falls within the range of pratyaksa or an umana. A statement is
authoritative when it is uttered by a trustworthy person, when it is free
from errors due to defects of sense organs, or when its meaning is not
contradicted by any other cognition. Therefore,sabda in its aspect of
Sruti alone can claim the position of the authoritative means of
knowledge with regard to Brahman, i.e, the Vedas are accepted as absolute
authority. The Pancaratragama and the Vaikhanasagama, which do not
contradict vedas, are also authoritative in toto according to
Visistadvaita. 
          
	The "Smrti", which is composed by trustworthy persons and which
explains conduct, usages, expiation, etc. that are not opposed to sruti,
is also valid means of knowledge. 


Vadakalais & Tenkalais: 

	After the death of Ramanuja the Sri Vaisnavas were divided into
two sects, the Vadakalais and Tenkalais. The Vadakalais think that
salvation can be attained more easily through the Sanskrit holy works -
the Vedas the Upanisads, and the Gita, awhile the T enkalais think that it
can be attained more easily through the Tamil Prabandhas. Both the
school recognize the necessity of prapatti. But the Vadakalais emphasise
that prapatti is conditioned by karma or self-effort: it is only when
the soul makes e fforts and these do not bring forth the desired result
that the frame of mind necessary for prapatti is produced. The
Tenkalais, on the other hand, insist that Gods grace is spontaneous and
not conditioned by any effort on the part of the devotee. 






----------------------------------------------------------------------
                  - Atmatattva Tape Ministry -

Lectures on:

Gita, Ramayana, Mahabharata, Puranas, six systems of Vedic philosophy,
four sampradayas, Upanishads, lives of acharyas etc.

Lectures available in English and Tamil.

Also various Bhajana and mantra cassettes, such as Purusha-sukta, 
Narayana-sukta, Vishnu-sukta, etc.

For a free catalog of lectures given by Sriman Atmatattva Das Adhikari,
and for a free sample cassette, send your post adress via email to
nparker@crl.com

Please specify English or Tamil language for the sample cassette.

-----------------------------------------------------------------------
Advertise with us!
This site is part of Dharma Universe LLC websites.
Copyrighted 2009-2015, Dharma Universe.